He came typically to the Jews in the end of their age as Prophet, (teacher) as Priest ("when he offered up Himself," Heb. 7:27.) and as King. (When he rode into their city at the close of his ministry.) But they did not receive him in any of these forms. During the Gospel Age, his church or body has acknowledged him as "a teacher sent from God" --the Great Prophet; as their "High Priest," and as their "King" or ruler. The word teaches however that it is not by the church only that he is to be accepted, but He (together with us as His body) shall be the Prophet for the people, the Priest for all the people and the King over all people, nations and languages; "Lord of all," Priest of all, Prophet or teacher of all.

This chapter (Lev. 16.) treats of the sacrifice of atonement, which as we shall see requires all of the Gospel Age. In the work of sacrifice, Jesus, the head, was not arrayed in glory and we as his body are not in glory when we suffer with him. No, that will come after the sufferings of all are over; there we shall put on "the garments for glory and for beauty." "If we suffer with him, we shall also be glorified together." It is for this reason that on the day of atonement, instead of his "garments for glory and beauty," Aaron puts on simply "linen garments" representing holiness and purity. Ver. 4. These were put upon the body when washed and represented the fact that we, his members, not having righteousness of our own, were reckoned as pure, washed and clothed with "fine linen which is the righteousness of the saints." We need the covering, but our Head did not--He was holy, harmless, undefiled;" so the head of the typical High Priest, wore only a linen mitre or crown, representing a crown of righteousness--to which was added when this work of atonement sacrifice was complete and the glorious garments put on, a plate of gold representing glory.

The first sacrifice, the Bullock, represented Jesus personally. Ver. 3 and 6. It stood "for" or instead of Aaron the High Priest. He could not lay down his life and then arise from the dead, and take of his own blood into the tabernacle, therefore God permitted him to represent himself by a Bullock, so then the Bullock's death represents the sacrifice of Christ's natural life; while the High Priest's taking the blood into the holy place typified the risen Jesus, a spiritual body entering heaven itself.

But, before this sacrifice another work was necessary. Vs. 12 and 13 inform us that before he could approach to make atonement with the blood, he must take fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail, and put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat. The incense was of a peculiar kind. (Read Exod. 30:34-38.) None could be made like it. It, we think represented the perfection of "the man Christ Jesus." "Fairer art thou than all the fair among the sons of men." This perfect character when placed (by himself) on the fire (trial and temptation) yielded a rich perfume, covering the "Mercy Seat." Our High Priest must first be recognized as a tried and perfect one, before he could be received as a sacrifice for us. In this way he was proved to be perfect and because perfect he could go forth and offer his life a sacrifice for sin. This incense (representing his tried but spotless life) having been offered, the High Priest takes, as we have seen, the Bullock which is for (instead of) himself, and offers it for himself and for his house to make an atonement. Vs. 5,11 and 14.) It was offered for himself, i.e. for his body, the Bride. The Head was holy and had ever been at one with God, but the members of his body were yet enemies to God through sin. These must be made at-one. And not for the "little flock" --(the bride the overcomers) only is the bullock offered but also for his house. Aaron's house was the tribe of Levi (Num. 17:2-3) consequently the blood of the bullock, representing Aaron was used to make atonement for the Priest and for the house of Aaron--the Levites. Num. 8:12. So Jesus gave his life for the "Royal Priesthood" and also for the larger company of "them that fear God's name, small and great"--the general church, of believers. Be it remembered that we understand that the church or house of Christ is composed of a much larger company than the overcomers who are to sit on the throne.

Again (vs. 27), the flesh of the goat was treated in the same manner as the flesh of the bullock; i.e., it was consumed with fire outside the camp. This is another proof that the goat of sin offering represents the body of Christ, for Paul (Heb. 13) exhorts us that as Jesus suffered without the gate--"Let us go forth therefore unto Him without (outside) the camp, bearing His reproach." Nor should it seem strange to us that we should be called on to be sacrifices with Him--to die with Him, if we expect to be glorified together. If we are to know the power of His resurrection (have spiritual bodies like Him) we must expect the fellowship of His sufferings, being made conformable unto His death, if by any means we would attain unto THE (principal or first) resurrection:" (Phil. 3:8-11), for "If we be dead with Christ we shall also live with Him." (Col. 2:20; 2 Tim. 2:11; Rom. 6:8-11). "If we suffer, we shall also reign with Him." (2 Tim. 2:12). "If so be that we suffer with Him that we may be also glorified together." (Rom. 8:17). "For even hereunto were ye called; because Christ also suffered for us, leaving us an example that we should follow in His footsteps." "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God." (1 Pet. 2:21 and 3:18.) Jesus suffered, even unto death, and we are to do the same--have "fellowship with His sufferings"--be "made conformable unto His death." "Forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind." (To crucify the flesh.) "For he that hath suffered in the flesh hath ceased from sin;" i.e., the sufferings when ended result in death of the flesh. "For unto you it is given on behalf of Christ, not only to believe on Him, but also to suffer for His sake." (Phil. 1:29). And thus, as the sacrifice of the goat filled up the sacrifice of atonement and sin offering in the type, so our Head, having suffered, left some little (compared to His) suffering to be shared by us as his body, and we "fill up that which is behind of the affections of Christ." (Col. 1:24.)

A little talk with Jesus,--
How it smoothes the rugged road!
How it seems to help me onward,
When I faint beneath my load!
When my heart is crushed with sorrow,
And my eyes with tears are dim,
There is naught can yield me comfort
Like a little talk with Him.

I tell him I am weary,
And I fain would be at rest;
But I still will wait his bidding,
For his way is always best.
Then his promise ever cheers me
'Mid all the cares of life:--
"I am coming soon in glory
To end thy toil and strife."

Ah, that is what I am wanting,
His lovely face to see--
And, I'm not afraid to say it,
I know he's wanting me.
He gave his life a ransom
To make me all his own,
And he'll ne'er forget his promise
To me, his purchased one.

The way is sometimes weary
To yonder nearing clime,
But a little talk with Jesus
Has helped me many a time.
The more I come to know him,
And all his grace explore,
It sets me ever longing
To know him more and more.

There are many scriptures which assert the unity of the Body aside from our text. The diversity does not weaken the fact of the unity any more than diversity in the families of men weakens their relationship. There is much comfort in the assurance this fact gives to all who have put on Christ. They are all one in Christ Jesus. Gal. 3:26-29. It is a great encouragement to all, for the least who retains this vital union with Christ is as certain of eternal life as the greatest. To see and appreciate this unity and indivisibility would destroy sectarianism and endear Christians one to another. Sectarianism began to show itself in Paul's day, and was condemned. "I am of Paul," and "I of Apollos," &c., was met by the question, "Is Christ divided? Was Paul crucified for you? or were you baptized in the name of Paul?" 1 Cor. 1:10-13. This is as much as to say: As Christ is not divided, ye should recognize no divisions, and call yourselves by no name but Christ. If it was contrary to the spirit of Christianity then, to say I am of Paul, or I am of Apollos, or I am of Peter, what can be said to justify men now in calling themselves "Calvinists," "Armenians," "Lutherans," "Wesleyans," or by any man-made name. If Paul were writing to the churches of the nineteenth century (was he not?) would he not call such things carnal, as when he wrote to Corinth? 1 Cor. 3:1-5. Would not every great and good man, after whom, or whose opinions, a party has been named, could he speak to-day, join with Paul and condemn it? Are mere opinions a sufficient ground for such gulfs or walls between Christians? These are but temptations, above which let the voice of the apostle be heard, "Endeavoring to keep the unity of the spirit in the bond of peace." Eph. 4:3. Faith and opinion or knowledge are too often confounded. Every Christian has faith in Christ as a living person, and as a personal Saviour, for "without faith it is impossible to please God," but a man's knowledge and opinions vary according to circumstances and the degree of advancement. What would we think of the humanity of a brother who would disown his brother in the flesh because he is less advanced in knowledge, or cast him out because he is young? Or what of the Christianity of a brother in the spirit who acts on the same principle? Does not this tendency grow out of a misapprehension of the true basis of fellowship? We think so. Is there a real tie between members of one family in the flesh? Yes, we say, they have the same blood in their veins. Is the tie any less real because it is spiritual that binds the members of the family in Christ? They have one spirit. "There is one body and one spirit," &c. The possession of the spirit of Christ is an evidence of vital union with Christ; Rom. 8:9-15; and the "fruits of the spirit" alone, should be accepted as the elements of Christian character and basis of recognition. Gal. 5:22-24. The relationship of Father, Son and Brother, which is revealed in the New Testament, is based upon the One Spirit. All who possess it are fellows, whether they know it or not. "If the foot shall say because I am not the hand I am not of the body; is it therefore not of the body." Or if one shall say to the other, "I have no need of thee," does that destroy the relationship? 1 Cor. 12. "By one spirit are we all baptized into one body...and have all been made to drink into one spirit." Rev. 13. Whoever has that spirit gives evidence of membership in the body, and therefore of acceptance with God; and whoever God accepts shall I reject? God forbid. Oh that we might rather more fully realize this unity, and sing in the spirit,

"The Times of the Gentiles" extend to 1914, and the heavenly kingdom will not have full sway till then, but as a "Stone" the kingdom of God is set up "in the days of these (ten gentile) kings," and by consuming them it becomes a universal kingdom--a "great mountain and fills the whole Earth." Dan. 2:35-44. The history of the four universal monarchies symbolized by the image, and also by the four beasts shows that each existed in the days of its predecessor and became universal by conquest. The fifth is no exception to this rule, though it differs from the others in its nature, the character and condition of its rulers, (being all immortal like Jesus the Head) and in the mode of the warfare. First by purchase [long ago] next at the coming as King, by legal transfer, and later by conquest. "The kingdoms of this world become the kingdoms of our Lord and of his anointed ones." Rev. 11:15. In this conquest the saints in glory are to share, and shall "execute the judgments written, this honor have all the saints." Ps. 14:9. It has been inferred by some that mortals will do all that work, because the Psalm speaks of beds, "Let the saints be joyful in glory; let them sing aloud upon their beds." There are several reasons why we cannot believe that mortals will do that work. First: we believe that in this prophecy as in many others the type and antitype are blended, and therefore that all that suggests mortality in the executioners was fulfilled in King David and his army. The "beds" may represent the state of perfect rest; and the "two edged sword," "chains" and "fetters of iron," which are all weapons of carnal warfare, may represent the weapons of a warfare which is not carnal, but yet mighty through God to the pulling down of strongholds. There are many reasons for regarding the future work of the saints as of the same character as the present work but differing only in degree. When it is suggested that saints either mortal or immortal are to use carnal weapons, as they must if the literal statement of the psalm is to be fulfilled in the future, we are reminded of the reproof of Jesus to his disciples when they proposed calling down fire from Heaven, upon their enemies: "Ye know not what manner of spirit ye are of; I am not come to destroy men's lives, but to save them." We have no ambition for such work or such honor. Being non-combatant here, so far as relates to carnal warfare, so we expect to be hereafter. Again, we can not believe that mortals are to do the antitypical work, because the promise is to all the saints [not to all that fear God's name] and the inspired statement is that "it is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in POWER," &c. "To him that overcometh and keepeth my works to the end will I give POWER over the nations." "Be thou faithful unto death and I will give thee a crown of life." If saints were raised mortal to be washed by the word, it would prove that they were still on trial and their work unfinished. But Paul, having finished his course, could say, henceforth there is laid up for me a crown. The judgment of the church is in this life; the judgment of the world is hereafter. One of the clear evidences that this is true of the church is that they are raised immortal, and are therefore sure of eternal life. Whoever is raised mortal, and needs washing, may come under the power of the second death. Surely the great antitypical kingdom of God is not to begin its work in the mortal state and afterward be changed to immortality. Mortality is weak; immortals have power.

There are evidences that during the downfall of nations, the house of the Lord is built up, and all that fear the Lord will be made up as jewels for his kingdom. Mal. 3:16,17. After the day of wrath, which seems to synchronize with the great harvest, Matt. 13, or the ingathering of all that fear God's name, Rev. 11:18, then comes the shining forth as the sun, the manifestation or appearing in glory, or the descent of the New Jerusalem as the Bride of Christ and mother of the nations. Light, deliverance and glory to the nations will be the result. "There shall be no more curse." As a means to that great end, the servant "before the throne" (or on "the sea of glass," Rev. 4:6) in that glorious city, will be as necessary as the priest who sits with Christ in his throne. The little, too, is as essential to the completeness of the body as is the Head itself. Both the Jewish and gospel churches are called a "kingdom of priests," or "royal priesthood." The former is a type of the latter. But in the type one tribe only represented its priestly character and did the priestly work. That fact did not destroy the unity of the nation. The like order will and even now does exist in the gospel church, but its unity, instead of being impaired, is rather sustained by the variety. Variety is an essential element of the Divine harmony.

Jer. 32:41-44: "I will rejoice over them (Israel) to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul....And fields shall be bought in this land; ...men shall buy fields for money and subscribe evidences, and seal them, and take evidences in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south, for I will cause their captivity to return, saith the Lord."

How any one gained such impression we know not. Certainly
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not from anything, properly understood, which we have ever spoken or written. We have always regarded with favor any effort to ascertain what God's plan is, both of revelation and salvation; and men are not liable to speak of anything with contempt which we regard with favor. If colored glasses affect the appearance of objects viewed through them, something analogous to this may affect the hearing. We do not look favorably upon every theory about God's plan, but we are not conscious of treating any one, or his theory, with contempt. In the investigation of so great a science as theology, there is room for many honest differences of opinion, and while we can not help believing right what we are convinced is true, we think it is becoming in a fallible man to be humble and civil at least, and to remember that we may be mistaken. We are conscious of being misunderstood sometimes, and it may be we are too apt to wonder why it is so, when it may arise from our inability to express our own ideas properly. We feel almost certain that much of the difference among people arises from the use of the same words to express a different thought, or different words to express the same thought. We are reminded that as others have misunderstood us, it is quite likely that in some things we have misunderstood others. We need not be surprised at this, for even the Lord himself has not yet made himself understood. If he bears "so patiently" being misunderstood and misrepresented, we might be encouraged to bear a little, and in the spirit of love, "try, try again."

Though for 1800 years they have been counted as enemies, and blinded to the gospel, yet they are still beloved for the father's sake; for the gifts and calling of God are without repentance (vs. 29); i.e., these earthly blessings are just as sure to them as our spiritual ones are to us, because God so promised or covenanted, and never changes. Thus, we see the breadth and grandeur of God's plan and arrangement --how the natural seed was cast aside for the time that the spiritual might be developed, who, in their turn, are to be made the instruments for blessing the natural; when "they shall obtain mercy through your mercy;" when "The Deliverer shall come out of Zion (spiritual Israel-- the church) and turn away ungodliness from Jacob" (fleshly Israel). When we see this, we see the fullness of this covenant to Abraham. It shows us what God meant when he promised that Abraham's seed should be mighty, possessing the gates of their enemies (the place of power and control), and be so far above others as to be able to "bless all the families of the earth." "O, the depth of the riches of the wisdom and knowledge of God! How unsearchable His judgments and untraceable His ways; for who hath known the mind of the Lord?"

THE COVENANT OF THE LAW,

is the second covenant we wish to consider. It was unlike the Abrahamic, in that it was conditional and two-sided, i.e., it was made between God and Israel and by its arrangements, God was bound to do certain things, if Israel did certain other things. The one with Abraham was unconditional. God said: "I will, &c." It was not so, with the Abrahamic covenant, Abraham was in no way obligated. (Circumcision was instituted after the covenant. Rom. 4:10.) It was not Abraham's covenant, but God's entirely; and for this reason it had no mediator. (A mediator is one who stands between the parties to an agreement or contract, whose duty it is to see that both parties fulfill their parts of the covenant.) Instead, God sware by himself that he would keep His covenant [See form of oath Gen. 15:8-18 and Jer. 34:18-20.] "The Law," is called a covenant. [Compare Gal. 3:17 and 4:24.] It was ordained in the hands of a mediator (Moses. Deut. 5:5) which proves that it contained conditions for its fulfillment; for "a mediator is not of one," (Gal. 3:20.) or, not necessary where there was only one party contracting as in the case of the Abrahamic Covenant.

Secondly: The law "was appointed on account of transgressions, till the seed should come to whom the promise related." (Gal. 3:19). God knew the best time, and "in due time sent forth His Son." The law was introduced because the proper time had not come for the development of "the seed" referred to in the covenant to Abraham, and was intended to prevent Israel's becoming degraded like other nations, and to act as a restraint on their fleshly nature, and an educator of self-control, &c. It thus was a "schoolmaster," which, by showing them their own weakness, prepared them to receive Jesus Christ as their justifier from the things which the law condemned. (Gal. 3:24) And it did this very work. By the time the seed was due, it had prepared some to receive Jesus.

Is repeatedly mentioned in scripture. It should not be misconstrued as being God's covenant with us-- "the seed;" no, that was part of the Abrahamic covenant, and although in harmony with each other, they are not the same, nor is the "new covenant" made with the church at all. It does not come into operation until the spiritual seed as well as the fleshly children, have come into possession of what was promised them under the Abrahamic covenant.

and to him God looks for the fulfillment of the Law, and to him Israel and the world look for ability to comply with its conditions. Remember that we, the gospel church do not come to Christ under the new covenant neither under the "old" or Law covenant, but under a covenant older than either of these [Gal. 3:17.] the Abrahamic covenant; as part of "The Seed." "If ye be Christ's [body] then are ye Abraham's Seed and heirs according to (that) promise." Gal. 3:29.

Let us briefly review these covenants as they are illustrated in a type or allegory. (Gal. 4:22-31). Paul explained that Abraham's wife, Sarah, was a type of the covenant made with Abraham, referring to "The Seed." As years rolled by, and no child came, they began to look for a fulfillment in some other way, and Hagar takes the place of a wife and bears a son, who apparently is to be the heir. So the original promise of God meant Christ, but He was not born until "due time," and in the meantime "The Law" was given from Sinai, apparently taking the place of the covenant, and under the law covenant a fleshly seed was developed--fleshly Israel. But the Abrahamic covenant had not failed, and after the Hagar covenant had borne fleshly Israel (typified by Ishmael), the true seed of Abraham and heir is born, under the first (or Sarah) covenant; i.e., Christ Jesus and the members of His body-- spiritual Israel.